Shloka 62

प्रत्यक्षदर्शी लोकानां सर्वदर्शी भवेन्नर: । सत्ये वै ब्राह्मणस्तिष्ठंस्तद्‌ विद्वान्‌ सर्वविद्‌ भवेत्‌,जो (योगी) सम्पूर्ण लोकोंको प्रत्यक्ष देख लेता है, वह मनुष्य उन सब लोकोंका द्रष्टा कहलाता है; परंतु जो एकमात्र सत्यस्वरूप ब्रह्ममें ही स्थित है, वही ब्रह्मवेत्ता ब्राह्मण सर्वज्ञ होता है

pratyakṣadarśī lokānāṁ sarvadarśī bhavennaraḥ | satye vai brāhmaṇas tiṣṭhaṁs tad vidvān sarvavid bhavet ||

Al hombre que contempla directamente los mundos se le llama vidente de todos esos mundos. Pero el brahmán que permanece establecido únicamente en la Verdad—en el propio Brahman—solo él, por ser verdaderamente sabio, llega a ser el omnisciente.

{'pratyakṣa-darśī''one who sees directly
{'pratyakṣa-darśī':
an immediate perceiver', 'lokānām''of the worlds/realms (seen or conceived planes of existence)', 'sarva-darśī': 'all-seeing
an immediate perceiver', 'lokānām':
one who sees everything (in the sense of all worlds)', 'naraḥ''a man
one who sees everything (in the sense of all worlds)', 'naraḥ':
human being', 'satye''in Truth
human being', 'satye':
in the Real (Brahman)', 'vai''indeed
in the Real (Brahman)', 'vai':
emphatic particle', 'brāhmaṇaḥ''a Brahmin
emphatic particle', 'brāhmaṇaḥ':
here, a knower of Brahman / spiritually grounded person', 'tiṣṭhan''standing
here, a knower of Brahman / spiritually grounded person', 'tiṣṭhan':
remaining established', 'tad''that
remaining established', 'tad':
in that (Truth)', 'vidvān''the wise
in that (Truth)', 'vidvān':
one who truly knows', 'sarvavit''all-knowing
one who truly knows', 'sarvavit':
knower of all (through knowledge of the ultimate reality)', 'bhavet''becomes'}
knower of all (through knowledge of the ultimate reality)', 'bhavet':

सनत्युजात उवाच

S
Sanatsujāta
B
Brahman (Truth)

Educational Q&A

Direct perception of many worlds (extraordinary vision) is still limited to what is seen; true omniscience is attributed to the one who abides in Satya—Brahman—because knowing the ultimate reality is presented as the highest, comprehensive knowledge.

Sanatsujāta is instructing (in the Sanatsujātīya discourse) on the hierarchy of knowledge: he elevates steadfast establishment in Truth over mystical or cosmological vision, guiding the listener toward Brahman-centered wisdom as the supreme aim.